Observed Holidays
Longmont Buddhist Temple observes the following Shin Buddhist Holidays with special services:
The New Year Day service is called “Shusho-e,” which means a religious gathering to reflect upon and correct our past mistakes and look forward to a better life in the new year. Reflection and resolution are some of the basic elements of an active religious life. This formalized type of thought can be experienced at the New Year Day service with participation by every Buddhist including children.
Buddhists are taught compassion and gratitude. How then are we to interpret and accept holidays that are not Buddhist in origin?
The New Year’s Day Service (Shusho-e in Japanese) is traditionally the first Buddhist service of the year. Although Shusho-e is observed here on the morning of New Year’s Day, in Japan it is usually observed for a period of seven days. The origin of this service goes back to the Nara Period, and its original purpose was to wish for world peace, a successful harvest, and to extend a blessing to the Emperor. Also, it provided an opportunity to reflect upon the past and resolve to live a good life during the coming year.
Attendance at the New Year’s Day Service allows us to share the opportunity to greet old friends and ministers and to start another year together. However, we should not believe that by attending the first service of the new year that we will be blessed with good luck throughout the year; rather, Buddhist services are held to allow us to contemplate on ourselves and to express our gratitude.
This service observes the day that Shinran Shonin passed away (January 16). This service will commemorate the 750th Memorial Service and Ho-onko for Shinran Shonin. His followers gather to express their appreciation and thanksgiving for his efforts in making it possible for us to receive the love and joy of Amida Buddha. In the Hongwanji Temple at Kyoto, Japan, the Ho-on-ko Services are held for one week from January 9th to the 16th. Special service for the families before the family altars may also be held besides those held at the temples.
Each sect of Buddhism observes the death of its founder through a memorial service called Ho-on-ko. The Ho-on-ko Service held in memory of Shinran Shonin, the founder of the Jodo Shin Sect, is the best known of all Shin services.
The main reason for conducting Ho-on-ko Service is to think of gratitude. Because most of us are busy with the demands of everyday life, we can view Ho-on-ko Service, on the anniversary of the death of Shinran Shonin, as an opportunity to pause and reflect. At this time, we should once again trace the footsteps of Shinran with deep appreciation in our hearts and resolve to dedicate ourselves in the service of others to truly make our world friendlier and happier for all mankind.
Nirvana Day is the day on which Sakyamuni Buddha passed away, entering Parinirvana and thus culminating 80 years of life, including the last 45 years spent in the propagation of the Buddha-Dharma.
The Sanskirt word Nirvana literally means “blown out or extinguished,” the extinction of worldly illusions and passions. Parinirvana refers to complete extinction or to Sakyamuni Buddha’s passing. The doctrine of Nirvana is closely associated with the condition of Samsara, the ocean of Birth-and-Death, from which it brings liberation. Samsara is in no way to be distinguished from Nirvana; Nirvana is in no way to be distinguished from Samsara. We are restricted in our thinking until we have fully realized that Samsara is identical with Nirvana, that there is no real separation between the self and Ultimate Reality, and that the Knower and Known are one.
With his own life, the Buddha provides us with an example of what a blessing it can be to believe in the Dharma, how to live in this illusory world filled with suffering and sorrow, and how to associate with our fellow men. In commemoration of Sakyamuni Buddha’s Parinirvana, let us take the time to look within and reflect upon ourselves from the standpoint of our limited abilities and strive to take even a small step toward the Buddhist goal of attaining the Perfect Peace of Nirvana.
Who was Eshinni and Kakushinni, and why do we have a service for them? No doubt our BWA (Buddhist Women’s Association) members could answer these questions, because they have held services for them for many years, but to some others these names may not be so familiar. This year is the first time we will have a Temple-wide service for them. This article is intended to provide a brief background.
The founder of our Jodo Shinshu sect of Buddhism is Shinran Shonin. In a nutshell, Eshinni was Shinran’s wife and Kakushinni, a daughter, was the youngest of their six children.
Eshinni was born in Niigata Prefecture in 1182 and married Shinran about 1210. Little is known about her except through ten letters she wrote to Kakushinni during the waning years of her life. These letters were discovered in Hongwanji (mother temple of the Jodo Shinshu sect in Kyoto, Japan) archives in 1921. They cast light on many “holes” not only on our knowledge about her life but Shinran’s as well. Eshinni died at about age 89 in Niigata prefecture.
Eshinni, from The Life of Eshinni by Yoshiko Ohtani
As Eshinni is revered for her dedication to Shinran during his productive years, Kakushinni is known for being her father’s caregiver in his final years. She was about 30 years old when Shinran died at the age of 90. And after Shinran’s death, Kakushinni is revered for planting the seeds that were to grow into today’s Hongwanji.
Ten years after Shinran’s passing, Kakushinni built a Memorial Hall for his remains, and established the means for insuring the Hall and the property it was built on would belong to the Jodo Shinshu Sangha in all future generations. This was the beginning of Ohtani Mausoleum and of the Hongwanji.
A monument stands in front of the Butsuden (Hondo) at the Ohtani Mausoleum to pay tribute to Kakushinni’s contributions.
In 1978, at its convention in Sao Paulo, Brazil, the World BWA (comprised of BWA organizations of Japan, mainland U.S.A., Hawaii, Canada, and Brazil) passed a resolution to conduct annual services in memory of Eshinni. Then in 2002, the World BWA passed a resolution to similarly honor Kakushinni. At WLA, the BWA honors both at the same service.
Higan is observed in Japan for a period of one week in the Spring from March 18 or 19 and again in the Autumn from September 20 or 21.
Higan-e is one of the few religious holidays which does not originate with Sakyamuni Buddha or a founder. It appears to be a distinct Japanese holiday originating in the early Heian Period (794-1190) and was presumably observed from the time of Prince Shotoku.
The word Higan comes from the Sanskrit word Paramita, which is translated as “other shore.” It is an abbreviation of Tohigan (“to arrive”). Tohigan means “to arrive at the Other Shore.” The “Other Shore” is Enlightenment or Nirvana, that is, the Pure Land. We are able to arrive at or reach the Other Shore when we transcend the life of birth-and-death, crossing over the sea of worldly passions arising from illusion.
How can we cross this wide sea and arrive at the Other Shore of Nirvana? The Six Paramita serve as a bridge spanning across this wide sea, and by practicing Charity, Morality, Patience, Right Effort, Right Meditation, and Right Wisdom, we can reach the Other Shore.
These Six Paramita teach us the essential Buddhistic way of life which every Buddhist should follow everyday. Applying the Six Paramita in our daily lives is the Shinshu way of expressing our gratitude and thanksgiving for our unconditional salvation. It is not necessary for us to wait until Higan to practice the Six Paramita; rather, let us proceed to do so from today, for tomorrow may never come. Higan is a time for us to simply express our gratitude to Amida Buddha for awakening us to his boundless Compassion-Wisdom.
“Higan” means “the other shore.” It is an abbreviation for “to higan” meaning “reaching the other shore (of nirvana).” Conducted during the vernal and autumnal equinoxes when days and nights are of equal length, it is a service of reflection when practicers should meditate on the harmony of nature and devote themselves to the realization of this harmony in our inner lives. During the week-long observances, emphasis is placed on observance of the Six Paramitas (precepts) which lead to “the other shore.” Paramita is the Sanskrit for “gone to other shore.”
From Jodo Shinshu, A Guide
The birthday of Shinran Shonin is commemorated on May 21 by followers of Jodo Shinshu throughout the world. This occasion is called Gotan-e or Shinran Shonin Day at some temples, or Fujimatsuri (“wisteria festival”) at other temples.
For followers of the Jodo Shinshu teaching, this day is very important, as it was Shinran who systematically developed the Nembutsu teaching by compiling the commentaries of the seven teachers whom he chose to call the Seven Patriarchs. The essence of the Jodo Shinshu teaching is contained in Shinran’s Kyo-Gyo-Shin-Shu, compiled and written during his last years in the Kanto area, before his return to Kyoto.
Shinran Shonin teaches that we are able to attain salvation or Birth into the Pure Land. Even though Shinran (1173-1263) was born some 800 years ago, the Nembutsu teaching that he developed is still applicable to us in this modern Age of Technology.
What distinguishes his teaching is that it was meant primarily for householders, rather than those who left their homes to enter priesthood and attempt to follow the difficult path of discipline in search of Enlightenment. Without distinguishing between the priesthood and laity, he pointed out that everyone, without distinction of rank or class, would be saved by reciting the Nembutsu with Faith in Amida Buddha. In Shinran’s teaching, there is no distinction between good and evil. Everyone is equal before the Buddha, and all can be equally saved by Amida’s Compassion. This is Shinran Shonin’s Faith in the Original Vow of Amida Buddha.
Obon Service, and the Obon Odori that accompanies it, are observed between July 15 and August 15 in Buddhist temples and communities. Together they form a mixture of solemn respect, reflection, and gaiety.
Among Japanese Buddhists, Obon has become a traditional observance and is certainly one of the most colorful events occurring during the year. The true significance of Obon Service and Festival lies in the re-dedication of ourselves to the Buddhist way of life by reflecting upon the love, affection, compassion, and virtues that our parents, and others who have passed on before us, have given to us while they were still alive. Let us pause and reflect upon the hardships and sacrifices which they made for our sake so that we can clearly understand the interdependence of all life and all things. Through this realization, may we all come to lead a life of thanksgiving and become Buddhists with deep awareness.
Higan is observed in Japan for a period of one week in the Autumn from September 20 or 21.
Higan-e is one of the few religious holidays which does not originate with Sakyamuni Buddha or a founder. It appears to be a distinct Japanese holiday originating in the early Heian Period (794-1190) and was presumably observed from the time of Prince Shotoku.
The word Higan comes from the Sanskrit word Paramita, which is translated as “other shore.” It is an abbreviation of Tohigan (“to arrive”). Tohigan means “to arrive at the Other Shore.” The “Other Shore” is Enlightenment or Nirvana, that is, the Pure Land. We are able to arrive at or reach the Other Shore when we transcend the life of birth-and-death, crossing over the sea of worldly passions arising from illusion.
How can we cross this wide sea and arrive at the Other Shore of Nirvana? The Six Paramita serve as a bridge spanning across this wide sea, and by practicing Charity, Morality, Patience, Right Effort, Right Meditation, and Right Wisdom, we can reach the Other Shore.
These Six Paramita teach us the essential Buddhistic way of life which every Buddhist should follow everyday. Applying the Six Paramita in our daily lives is the Shinshu way of expressing our gratitude and thanksgiving for our unconditional salvation. It is not necessary for us to wait until Higan to practice the Six Paramita; rather, let us proceed to do so from today, for tomorrow may never come. Higan is a time for us to simply express our gratitude to Amida Buddha for awakening us to his boundless Compassion-Wisdom.
“Higan” means “the other shore.” It is an abbreviation for “to higan” meaning “reaching the other shore (of nirvana).” Conducted during the vernal and autumnal equinoxes when days and nights are of equal length, it is a service of reflection when practicers should meditate on the harmony of nature and devote themselves to the realization of this harmony in our inner lives. During the week-long observances, emphasis is placed on observance of the Six Paramitas (precepts) which lead to “the other shore.” Paramita is the Sanskrit for “gone to other shore.”
From Jodo Shinshu, A Guide
Eitaikyo means to chant sutras in perpetual memorial tribute to our deceased loved ones. Such services are held at least twice a year: once on the day of passing, with the minister chanting during the mourning service, and another service together with others attending the annual Eitaikyo Service. A sutra is chanted as an expression of gratitude from the family who has made a request that their loved ones be placed in the Eitaikyo book and that a sutra be chanted perpetually. The family’s request is usually accompanied by an offering of dana.
We realize that with the passing of time and changing patterns of family members’ lives, such as residing great distances from Buddhist temples or the performance of daily tasks which take us away from the opportunity to recall within our hearts our loved ones, it becomes increasingly difficult to attend memorial services. Such things happen in this world and yet the wishes of the family are that the deceased be long remembered and tribute paid to our loved ones whether there is any member attending or not. In such cases the deceased will be remembered perpetually through sutra chanting.
It was on December 8 that Siddhartha Gautama was “born” as Sakyamuni Buddha. While sitting in meditation beneath a Pippala tree, Gautama made a firm resolution not to move from his sitting position until he attained Enlightenment. Since Enlightenment is known as Bodhi in Sanskrit, December 8 is called “Bodhi Day” and the Pippala tree is sometimes referred to as the “Bodhi tree.”
The word “Buddha” means “Enlightened One.” Buddhism teaches that all things have Buddha-nature, the potentiality to become Buddha. Yet to our knowledge there has been no one outside of Gautama, in over 2,500 years of Buddhism, who has attained the state of Enlightenment of Buddhahood. Not even Shinran Shonin was able to attain Buddhahood while he was alive.
December being the last month of the year, we should all take it upon ourselves to reflect upon what has happened during the past year and be very grateful for the many wonderful things that make life enjoyable.
The service held in December to commemorate the day of Buddha’s Enlightenment is called the Bodhi Day Service. This is the day Prince Gautama Siddhartha attained Enlightenment to become the Buddha, the Awakened One. Therefore this day signifies the dawn of man’s universal emancipation form suffering and ignorance.